The Oxford English Dictionary first attests the word syncretism in English in 1618. It derives from modern Latinsyncretismus, drawing on Greek συγκρητισμός (synkretismos), meaning "Cretan federation".

The Greek word occurs in Plutarch's (1st century AD) essay on "Fraternal Love" in his Moralia (2.490b). He cites the example of the Cretans, who compromised and reconciled their differences and came together in alliance when faced with external dangers. "And that is their so-called Syncretism".

Erasmus probably coined the modern usage of the Latin word in his Adagia ("Adages"), published in the winter of 1517–1518, to designate the coherence of dissenters in spite of their differences in theological opinions. In a letter to Melanchthon of April 22, 1519, Erasmus specifically adduced the Cretans of Plutarch as an example of his adage "Concord is a mighty rampart".

Overt syncretism in folk belief may show cultural acceptance of an alien or previous tradition, but the "other" cult may survive or infiltrate without authorized syncresis nevertheless. For example, some Conversos developed a sort of cult for martyr-victims of the Spanish Inquisition, thus incorporating elements of Catholicism while resisting it.

Some religious movements have embraced overt syncretism, such as the case of melding Shintō beliefs into Buddhism or the amalgamation of Germanic and Celtic pagan views into Christianity during its spread into Gaul, the British Isles, Germany, and Scandinavia. Indian influences are seen in the practice of Shi'i Islam in Trinidad. Others have strongly rejected it as devaluing and compromising precious and genuine distinctions; examples of this include post-ExileSecond Temple Judaism, Islam, and most of Protestant Christianity.

Syncretism tends to facilitate coexistence and unity between otherwise different cultures and worldviews (intercultural competence), a factor that has recommended it to rulers of multi-ethnic realms. Conversely, the rejection of syncretism, usually in the name of "piety" and "orthodoxy", may help to generate, bolster or authenticate a sense of uncompromised cultural unity in a well-defined minority or majority.

Religious syncretism exhibits blending of two or more religious belief systems into a new system, or the incorporation into a religious tradition of beliefs from unrelated traditions. This can occur for many reasons, and the latter scenario happens quite commonly in areas where multiple religious traditions exist in proximity and function actively in the culture, or when a culture is conquered, and the conquerors bring their religious beliefs with them, but do not succeed in entirely eradicating the old beliefs or, especially, practices.

Religions may have syncretic elements to their beliefs or history, but adherents of so-labeled systems often frown on applying the label, especially adherents who belong to "revealed" religious systems, such as the Abrahamic religions, or any system that exhibits an exclusivist approach. Such adherents sometimes see syncretism as a betrayal of their pure truth. By this reasoning, adding an incompatible belief corrupts the original religion, rendering it no longer true. Indeed, critics of a specific syncretistic trend may sometimes use the word "syncretism" as a disparaging epithet, as a charge implying that those who seek to incorporate a new view, belief, or practice into a religious system actually distort the original faith. Non-exclusivist systems of belief, on the other hand, may feel quite free to incorporate other traditions into their own. Others state that the term syncretism is an elusive one,[1] and can be applied to refer to substitution or modification of the central elements of a dominant religion by beliefs or practices introduced from somewhere else. The consequence under this definition, according to Keith Ferdinando, is a fatal compromise of the dominant religion's integrity.

In modern secular society, religious innovators sometimes create new religions syncretically as a mechanism to reduce inter-religious tension and enmity, often with the effect of offending the original religions in question. Such religions, however, do maintain some appeal to a less exclusivist audience. Discussions of some of these blended religions appear in the individual sections below.

Classical Athens was exclusive in matters of religion. The Decree of Diopeithes made the introduction of and belief in foreign gods a criminal offence and only Greeks were allowed to worship in Athenian temples and festivals as foreigners were considered impure.[citation needed]

On the other hand, Athens imported many foreign cults, including those of Cybele and the Thracian goddess Bendis, and in some cases this involved a merging of identities: for example, Heracles, who had traditionally been regarded as a mortal hero, began here and elsewhere in the Aegean world to be identified as a divine (Olympian) figure, perhaps under the influence of Eastern counterparts like the TyrianMelqart.[citation needed]

Such identifications derive from interpretatio graeca, the Hellenic habit of identifying gods of disparate mythologies with their own. When the proto-Greeks (peoples whose language would evolve into Greek proper) first arrived in the Aegean and on the mainland of modern-day Greece early in the 2nd millennium BCE, they found localized nymphs and divinities already connected with every important feature of the landscape: mountain, cave, grove and spring all had their own locally venerated deity. The countless epithets of the Olympian gods reflect their syncretic identification with these various figures. One defines "Zeus Molossos" (worshipped only at Dodona) as "the god identical to Zeus as worshipped by the Molossians at Dodona". Much of the apparently arbitrary and trivial mythic fabling results from later mythographers' attempts to explain these obscure epithets.[citation needed]

The degree of correspondence varied: Jupiter makes perhaps a better match for Zeus than the rural huntress Diana does for the feared Artemis. Ares does not quite match Mars. The Romans physically imported the Anatolian goddess Cybele into Rome from her Anatolian cult-center Pessinos in the form of her original aniconic archaic stone idol; they identified her as Magna Mater and gave her a matronly, iconic image developed in Hellenistic Pergamum.

Likewise, when the Romans encountered Celts and Germanic peoples, they mingled these peoples' gods with their own, creating Sulis Minerva, Apollo Sucellos (Apollo the Good Smiter) and Mars Thingsus (Mars of the war-assembly), among many others. In the Germania, the Roman historian Tacitus speaks of Germanic worshippers of Hercules and Mercury; most modern scholars tentatively identify Hercules as Thor and Mercury as Odin.

Romans were familiar with the concept of syncretism because from their earliest times they had experienced it with, among others, the Greeks. The Romans incorporated the originally Greek Apollo and Hercules into their religion. They did not look at the religious aspects that they adopted from other cultures to be different or less meaningful from religious aspects that were Roman in origin. The early Roman acceptance of other cultures religions into their own made it easy for them to integrate the newly encountered religions they found as a result of their expansion.[8]

The Roman emperors used syncretism to help unite the expanding empire.[9] In the first few centuries after the death of Jesus, there were various "Jesus Movements", some competing with each other.

After the death and supposed resurrection of Jesus, both of which Christians believe to be historical events, the early Church was identified with Peter and the other Apostles,[10][11] except Judas, as well as the seventy disciples.[12] These, along with Mary and many other women, would have been present at the Ascension of Jesus[13] and at Pentecost.[14]Gnosticism is identified as an early form syncretism that challenged the beliefs of these early Christians. Among other things, the Gnostics sought to incorporate the idea of dualism into the Christian religion. Gnostic dualism posited that only spiritual or invisible things were good, and that material or visible things were evil. Orthodox Christians have always insisted that matter is essentially good, since, as they believe, God created all things, both spiritual and material,[15] and said that it was "very good." [16]Simon Magus appears as one of the early proponents of Gnosticism, and is considered by some as one of its founders. He was denounced by many Church authorities, including Peter himself, and is regarded by some as the source of all heresies.

Syncretism must be distinguished from assimilation, the latter of which refers the Church's ability to incorporate into herself all that is true, good, and beautiful in the world. This idea was present in the early Church, as we read in the Second Apology of Justin Martyr: "Whatever things were rightly said among all men," says Justin, "are the property of us Christians." [17] The Church has assimilated many (though not all) of the ideas of Plato and Aristotle. Augustine of Hippo is remembered for assimilating the ideas of Plato, while Thomas Aquinas is known for doing so with the ideas of Aristotle. In his essay on the development of Christian doctrine,[18]John Henry Newman clarified the idea of assimilation.[19] The image of Our Lady of Guadalupe and the subsequent devotion to her are seen as assimilating some elements of native Mexican culture into Christianity. Medieval scholar Bede gave very detailed descriptions of ancient calendars in his work titled The Reckoning of Time. This included descriptions of Greek, Roman, Saxon, Celtic, and Egyptian calendars, all of which predated Christianity.

Catholicism in Central and South America has been integrated with a number of elements derived from indigenous and slave cultures in those areas (see the Caribbean and modern sections); while many African Initiated Churches demonstrate an integration of Protestant and traditional African beliefs. In Asia the revolutionary movements of Taiping (19th-century China) and God's Army (Karen in the 1990s) have blended Christianity and traditional beliefs. The Catholic Church allows some symbols and traditions to be carried over from older belief systems, so long as they are remade to fit into a Christian worldview; syncretism of other religions with Catholicism, such as Voudun or Santería, is condemned by the Roman Catholic Church.

One can contrast Christian syncretism with contextualization or inculturation, the practice of making Christianity relevant to a culture: Contextualisation does not address the doctrine but affects a change in the styles or expression of worship. Although Christians often took their European music and building styles into churches in other parts of the world, in a contextualization approach, they would build churches, sing songs, and pray in a local ethnic style. Some Jesuit missionaries adapted local systems and images to teach Christianity, as did the Portuguese in China, the practice of which was opposed by the Dominicans, leading to the Chinese rites controversy.

In this view, syncretism implies compromising the message of Christianity by merging it with not just a culture, but another religion, common examples being animism or ancestor worship.[citation needed]

Social conversion to Christianity happened all over Europe. It became even more effective when missionaries concurred with established cultural traditions and interlaced them into a fundamentally Christian synthesis.[22]

The Lutheran Church Missouri Synod has created controversy by disciplining pastors for syncretism when they participated in multi-faith services in response to the 9/11 attacks and to the shootings at Newtown, Connecticut, on the grounds that merely sharing a worship setting with other faiths was in error.[25]

The Islamicmystical tradition known as Sufism appears somewhat syncretic in nature in its origins. A common misconception espoused by western writers with poor understanding of the arabic language and sufi tradition is that it is pantheistic or monist. A better explanation is that "Oneness of being does not mean that the created universe is God, for God's Being is necessary while the universe's being is merely possible, that is, subject to non-being, beginning, and ending, and it is impossible that one of these two orders of being could in any sense be the other; but rather, the created universe's act of being is derived from and subsumed by the divine act of creation, from which it has no ontic independence and hence is only through the being of its Creator, the one true being. So Wahdat-al-Wujud or Oneness of Being entails that nothing exists except Allah, His attributes, His actions, and His rulings, while created being, as manifest to us, cannot be identified with His entity or attributes but only with His actions and rulings: the world, as it were, is pure act, while Allah is pure Being. In short [Wahdat-al-Wujud] is not pantheism, because the world is not Allah. Spinoza's definition in the Ethica of God as "simple substance" (pantehism properly speaking), has nothing to do with the experience of those who possess ma'rifa [gnosis]. Rather, the world's existence is through Allah, in Arabic bi Llah, the point under the Arabic letter ba' being both a point of ontic connection and a point of demarcation...The matter is between Lord (Rabb), and slave who is through Lord ('abd bi Rabb)".[28] Authoritarianist branches of Islamic theology, such as Salafism and Wahhabism reject these understandings alongside traditional islamic principles of belief or Aqeedah and stress anthropromorphism as taught by Ibn Taymiyya. A belief which is completely contrary and incorrect according to the traditional beliefs.

Mainstream Tasawwuf does not present itself as a separate set of beliefs from the mainstream Sunni tradition; well-established traditions like Naqshbandi, Qadiri, Shadhili, and most others have always been part and parcel of normative Islamic life. No doubt some groups in the name of Sufism, just like in any religion, do espouse theologically unorthodox positions.

The Barghawata kingdom of Morocco followed a syncretic religion inspired by Islam (perhaps influenced by Judaism) with elements of Sunni, Shi'ite and Kharijite Islam, mixed with astrological and heathen traditions. Supposedly, they had their own Qur'an in the Berber language comprising 80 suras under the leadership of the second ruler of the dynasty Salih ibn Tarif who had taken part in the Maysara uprising. He proclaimed himself a prophet. He also claimed to be the final Mahdi of Islamic tradition, and that Isa (Jesus) would be his companion and pray behind him.[citation needed]

The Bahá'ís follow Bahá'u'lláh, a prophet whom they consider a successor to Muhammad, Jesus, Moses, Buddha, Zoroaster, Krishna and Abraham. This acceptance of other religious founders has encouraged some to regard the Bahá'í religion as a syncretic faith. However, Bahá'ís and the Bahá'í writings explicitly reject this view. Bahá'ís consider Bahá'u'lláh's revelation an independent, though related, revelation from God. Its relationship to previous dispensations is seen as analogous to the relationship of Christianity to Judaism. They regard beliefs held in common as evidence of truth, progressively revealed by God throughout human history, and culminating in (at present) the Bahá'í revelation. Bahá'ís have their own sacred scripture, interpretations, laws and practices that, for Bahá'ís, supersede those of other faiths.[29][30]

The process of syncretism in the Caribbean region often forms a part of cultural creolization. (The technical term "Creole" may apply to anyone born and raised in the region, regardless of ethnicity.) The shared histories of the Caribbean islands include long periods of European Imperialism (mainly by Spain, France, and Great Britain) and the importation of African slaves (primarily from Central and Western Africa). The influences of each of the above interacted in varying degrees on the islands, producing the fabric of society that exists today in the Caribbean.

The Mughal emperor Akbar, who wanted to consolidate the diverse religious communities in his empire, propounded Din-i-Ilahi, a syncretic religion intended to merge the best elements of the religions of his empire

Meivazhi (Tamil: மெய்வழி) is a syncretic monotheistic minority religion based in Tamil Nadu, India. Its focus is spiritual enlightenment and the conquering of death, through the teachings. Mevaizhi preaches the Oneness of essence message of all the previous major scriptures - particularly Hinduism, Buddhism, Islam, Judaism and Christianity - allowing membership regardless of creed. Meivazhi's disciples are thousands of people belonging once to 69 different castes of different religions being united as one family of Meivazhi Religion.

Unitarian Universalism also provides an example of a modern syncretic religion. It traces its roots to Universalist and UnitarianChristian congregations. However, modern Unitarian Universalism freely incorporates elements from other religious and non-religious traditions, so that it no longer identifies as "Christian."

The Theosophical Society, as opposed to Theosophy, professes to go beyond being a syncretic movement that combines deities into an elaborate Spiritual Hierarchy, and assembles evidence that points to an underlying (or occult) reality of Being that is universal and interconnected, common to all spirit-matter dualities. It is maintained that this is the source of religious belief, each religion simply casting that one reality through the prism of that particular time and in a way that is meaningful to their circumstances.

Universal Sufism seeks the unity of all people and religions. Universal Sufis strive to "realize and spread the knowledge of Unity, the religion of Love, and Wisdom, so that the biases and prejudices of faiths and beliefs may, of themselves, fall away, the human heart overflow with love, and all hatred caused by distinctions and differences be rooted out."[40]

In China, most of the population follows syncretist religions combining Mahayana Buddhism, Taoism and elements of Confucianism. Out of all Chinese believers, approximately 85.7% adhere to Chinese traditional religion, as many profess to be both Mahayana Buddhist and Taoist at the same time. Many of the pagodas in China are dedicated to both Buddhist and Taoist deities.

In Réunion, the Malbars combine elements of Hinduism and Christianity.

The traditional Mun faith of the Lepcha people predates their seventh century conversion to Lamaistic Buddhism. Since that time, the Lepcha have practiced it together with Buddhism. Since the arrival of Christian missionaries in the nineteenth century, Mun traditions have been followed alongside that faith as well. The traditional religion permits incorporation of Buddha and Jesus Christ as a deities, depending on household beliefs.[43][44][45]

Syncretism helped create possible cultural compromise. It contributed for a chance to establish beliefs, values, and customs in a place with different cultural traditions. This also allowed expansive traditions to win popular support in foreign lands.[46]

"Syncretism is often used to describe the product of the large-scale imposition of one alien culture, religion, or body of practices over another that is already present."[47]

Cotter, John (1990). The New Age and Syncretism, in the World and in the Church. Long Prairie, Minn.: Neumann Press. 38 p. N.B.: The approach to the issue is from a conservative Roman Catholic position. ISBN 0-911845-20-8